2 Peter 1-3
Partake
of the Divine Nature

Peter writes to believers who have the same faith he does (an important point to keep in mind), which is faith in the righteousness of God. He desires that his readers have grace and peace multiplied to them, which is a clear indication that these are covenantal blessings, not static items given in the past (cf 3:18 – grow in grace). The means by which grace and peace are multiplied is in the experiential knowledge of God and the Lord Jesus (see comments on Titus 1 for how gnosis-knowledge differs from epignosis-experiential knowledge).

The reason grace is multiplied (as a covenantal blessing or reward) by incorporating the knowledge of God into our lives is because His divine power/authority has granted or bestowed on us all things that pertain to life (abundant life, dominion in the Age to come), but only through the knowledge (epignosis) of Him, who has called us to share in His glory and virtue (moral excellence). By His authority, He has also granted to us great promises, through which we can be be partakers of the divine nature (share in His glory), after having escaped the corruption/decay that is in the world via lust/desire. In other words, if we incorporate God's revelation into our lives, we will share in His glory/nature, and be free from the decay to which all temporal creatures are subject. Note that if in His promises we have all we need, then two ideas follow: we don't need anything else, be it additional revelation or a different doctrine; and there is no excuse for not sharing in God's glory, except our failure to know and apply (epignosis) His promises.

For the purpose of experiencing the blessing of sharing in His glory outlined above, Peter gives an outline of the steps believers must take to reach this goal. To their faith in the righteousness of God, believers are commanded (imperative mood) to give (literally “contribute” as “give along side”) all diligence/haste to sequentially add to their faith a list of character traits. The word for “add” is used of outfitting a chorus with all the supplies needed for a production. So we need to put a lot of effort into building upon our faith, so that it is ready for prime time (the return of Christ and Judgment Day).

The first item to add is:

• Virtue (arete – the Greek word for virtue or excellence, considered the highest quality for the attainment of happiness). The English translation “virtue” isn't bad, but “moral excellence” captures the sense of applying what we know to be right in the moral realm so that we are not deficient; only then can we build to the next level:
• Knowledge (gnosis) this isn't the word for experiential knowledge enjoined above, but probably relates more to knowing or having insight into God's will, on the more subjective level. If we're not obeying the objective revealed will, we will not be able to discern the subjective aspects of God's will (John 7:17);
• Self-control (“power under control”) is used of controlling one's passions and desires so that we do what God wants rather than what we want. See the sermon on Self-control on Truthbase.net for how to develop the power to exhibit or inhibit an impulse.
• Patience (“remain under”) is better translated “endurance,” the strength to continue to carry a load or remain under a burden when everything temporal within you wants to quit;
• Godliness (knowing and doing what the gods require) was used of the pagan priests who learned what the gods wanted, and carried it out “religiously.” Paul was an apostle for the purpose of developing this trait in believers (see comments on Titus 1);
• Brotherly kindness (philadelphia) is the fond affection that believers share as brothers and sisters in the family of God. It's difficult to have such affection for “black sheep” or selfish and self-centered unsanctified believers, hence the need for having the previous traits;
• Love (agape) this is the crowning jewel of Christlike character, the loyal sacrifice of ourselves for the benefit of another. It is parallel to the OT hesed.

If believers put the effort into putting these qualities into their lives, to the extent that they own them and abound, they will be neither barren lazy/unproductive nor unfruitful in the epignosis of the Lord Jesus the Messiah, which is how one gets to share in the divine glory and nature.

The believer who has failed to incorporate these qualities into their lives, and has only their naked faith come judgment day, will not go into the lake of fire, but will not be clothed with glory (see 2 Cor 4-5). They will be barren and unfruitful, and fail to realize the purpose for which Christ saved/justified them. Peter says they are blind (the work of Satan, blinding people to the light of the glory -2Cor 4:4), and short-sighted (seeing only the temporal things in front of them). The pairing of blind and short-sighted emphasized the lack of ability to see the glory God wants them to have. Not only is their vision and behavior bad, so is their memory. They have forgotten (literally ”taken hold of ignorance” which highlights the willful rejection of truth) the purging from their sins to live a new life. Instead of being barren and unfruitful, believers should give diligence (as instructed in verse 5) to make their call to glory, and election (select or choice) certain or steadfast. This is not about making sure they have believed that Jesus died for their sins, because election is not about forgiveness, and it is clear they already have faith. Nor is it about doing good works to prove they have faith and are saved/forgiven (a common, but totally ignorant and demonic deception. For those of you who have been following DTB from the beginning, we've yet to see a verse that supports this false teaching which is tantamount to faith in our works, rather than faith in the work of God). But it's about justified believers doing the will of God so they can receive the blessing of God (glorification), and not miss it. If believers “do” the things Peter instructs, they will never stumble (so as to miss their reward, cf Rm 11:11). Instead of stumbling, they will have a rich entrance into the eternal Kingdom of their Lord and Savior, Jesus the Messiah. Note that the kingdom is viewed as yet future, and this book is written at the end of Peter's life (1:14). There are differing degrees of entrance and reward. Those who have all their works burned up in Gehenna (1Cor 3:15) will be saved/justified, but miss the glorification of faithful believers.

Peter (or any Bible teacher) would be negligent if they failed to keep the promise of reward and possibility of missing it in the forefront of the thinking of those to whom they minister. The Lord Jesus revealed to Peter that he would shortly depart from this world, putting away the earthly tent to take up residence in his heavenly mansion. So Peter wants to make sure that believers will be able to remember what he had told, and is now writing to them. In relating the power and coming of the Lord, he didn't tell them legends or fables, but was an eyewitness to the glory of the Messiah. On the Mount of Transfiguration (Mt 17:1-13) Peter saw and heard the fulfillment of Jesus' promise in Matthew 16:28 that some of His disciples would not die until they saw the Son of Man coming in His kingdom. Peter here states that he was an eyewitness to the coming glory. He elaborates that he heard the Father gave Jesus honor and glory. Having experienced the Mount of Transfiguration, Peter affirms the certainty of the prophecies of the Messianic Kingdom, so that believers can be more careful to obey for glory. The message of glory is like a light shining in a dark place (world), giving guidance, until the Day of the Lord dawns, and the morning star (glory of Christ - Revelations 2:28; 22:16) arises in their hearts (they become partakers of the divine nature).

Peter reminds his readers that no prophecy is a matter of making things mean whatever you want them to mean, but there was an intended meaning as the Holy Spirit guided the prophets so they said what He wanted them to say. This is a cornerstone of Biblical revelation and inspiration (cf 2 Timothy 3:16).

Just as there were false prophets among the people of Israel in the OT, so there will be false teachers among the Body of believers in the NT era. I've actually heard some say that nothing in chapter 2 applies to believers, in direct denial of the text. Those who distort truth wind up misleading people and doing the devil's work of keeping believers from glorifying God by gaining His glory. In NT times, Peter (and Paul -Acts 20:29) warned of teachers who would surreptitiously bring in teachings that would destroy believer's hope of reward, even denying the Lord who bought them. This is not denying Christ's existence, nor His death on their behalf. The thing that is being denied is the Lordship of Christ over their lives. The world for Lord is better translated “Master” (despotas – from which we get the English “despot” and is usually used of a Master's total ownership rights over a slave – see Synonyms in the OLB under Strong's #1203). There are those today who falsely teach we're free to do whatever we want because we're all under grace (cx Gal 5:13 and Rom 6 comments). There are others who teach that God has done it all, and we don't have to do anything (let go and let God) in contrast to what Peter taught in the previous chapter. There are a host of other false approaches to living the Christ-following, glory-gaining life, which at their root have a denial of God's ownership of us, and His will for our life. Notice the denial (which is sometimes translated “refuse”) is of the Master (who owns us). It's not a denial of the fact that He purchased us with His blood, but of His Lordship. Since He owns us, we should serve Him, seeking His will not our own, and be careful to add to our faith the things which result in glorification.

1 Corinthians 6:20 “For you were bought at a price; therefore glorify God in your body and in your spirit, which are God's.”

However, it is easier to follow teaching that accords with our unsanctified desires, but results in destruction rather than glorification, and loss of reward rather than sharing in the divine nature. Many follow the self-indulgent teaching of the false teacher and rather than living lives that result in God being glorified (1Pt 2:12) they selfishly live resulting in the truth being blasphemed (spoken against).

The false teachers will tell people what they want to hear (2Tim 4:3) for the sake of profit. Their judgment is sure. False teachers are redeemed believers (people who denied Jesus existed, or died for sins, wouldn't have been allowed in NT churches since that was the entrance prerequisite; sadly, it's a different story today). Those who think otherwise, are reading both their theology and modern context into the NT text and times. Peter is now going to give a number of reasons for why He says the judgment of false teachers is certain, so that his readers would be sure to avoid their teaching and share their fate.

God didn't spare sinning angels (who were better and brighter) so He won't spare these lesser lights. The angels were cast into Tartarus (used only here in the NT, a place in Greek thought reserved for the wicked dead) where they await judgment, which is different from where they are now. Peter doesn't say the false teachers go there (although it wouldn't be a bad idea) but that the teachers will be judged as certainly as the fallen angels are.

The second illustration of certain judgment is the flood on Noah's generation (see comments on 1Pt 3). Note that Noah is called a preacher of righteousness, through whom the Spirit of Christ preached to that generation.

Sodom and Gomorrah are next on the list of those experiencing catastrophic (katastrophe) judgment. All they had built was reduced to ashes (cf 1Cor 3:15). They serve as an example to those that would live in a ungodly manner (not those who haven't accepted Christ).

On the other hand, speaking of Sodom brought to mind Lot, Abraham's nephew, who is called righteous more than once (knowing and doing what is right in God's sight) and was distressed daily by the lustful life of his neighbors (maybe he should have considered moving). But the Lord knows how to deliver the righteous out of trials, and just like He delivered Lot, he can keep the unrighteous for the Day of Judgment to be punished (literally “cut off” or dwarfed).

Chief among those who will be punished are those who walk after the flesh (rather than the Spirit, a distinct possibility for believers -Rom 8:1-4; Gal 5:16). These folks get no pleasure from pleasing God, so they seek it in self-indulgence and pride. They are arrogant, self-willed, and clueless to the fact that they will be judged for every unprofitable word they speak (as Jesus promised in Mt 12:36). They even speak against glories (the word is literally “glory” and some translate it as “dignitaries” missing the argument of chapter one, and 1Peter, of self-denial for glory). Even angels, greater in power and might, are more circumspect in their speech. The false teachers live for the here and now, not the glories of God.

The false teachers are not controlled by Spirit, and live like the animals (natural rather than spiritual and unreasoning -alogos), headed for destruction (or the stew pot). The false teachers speak boldly about things they don't understand. They will receive the wages of unrighteousness as payback, rather than the recompense of reward. They attend the Christian feast (Lord's Supper???) not as holy saints, but as blemished sinners, enticing others to follow in their sin. They have forsaken the right way, which means they once knew it (2:21), and were on it. This is parallel to Israel forsaking the way of the Lord to do their own thing and thus forfeit their reward/blessing in the Promised Land. Like Balaam, a prophet of God, they loved the wages of wrongdoing and were on their way to being rebuked for their disobedience (not lack of faith or forgiveness). The false teachers are wells that produce no live giving water. They are like clouds driven into the darkness.

Peter says that both of his letters are designed to remind them of the lifestyle commands of the OT prophets and NT apostles, so they would obey them, and receive praise glory and honor at the revelation of Jesus the Messiah (1Pt 1:7). The theme is glorification/reward by faithful obedience, not justification/forgiveness by faith.

Scoffers who walk/live for their lusts/desires rather than for God's will/desire deny not only His Lordship/Mastery over them, but also His second coming to reward the faithful. Just because He didn't return in their day, doesn't mean He won't return. His coming is based upon His word, as is our world. Peter gives a few illustrations (same modus operandi as the previous chapter) to prove his point. Creation is by the word of God, as was the flood of Noah's day. By the same word, the current world exists, and is appointed to future destruction. That destruction will come in God's impeccable timing. Since God is outside of time, He doesn't view it as we do. A thousand years is as a day, and a day as a thousand years. Some see in this “day” terminology a reference to the days of creation, others to the Millennial kingdom, and they both might be right.

The Lord is not slow concerning His promised coming, but is patient, not willing that any should perish, but that all should come to repentance. Plugging Strong's #622 into a concordance will reveal that “perish” is used most frequently (overwhelmingly actually) of losing reward or punishing unprofitable, disobedient servants. In its 92 occurrences, one would be hard pressed to find a reference to unbelievers being tossed into the lake of fire (happy hunting, check out the context of each on DTB if in doubt). God gives the disobedient time to repent because His plan to glorify Himself is by sharing His glory with them, but He has sovereignly decreed that blessings will only accompany obedience, just like discipline will accompany disobedience. When He returns, it will be suddenly and result in loss (like a thief who takes your stuff) for those who lived for the temporal, since everything temporal will be dissolved.

Drawing his conclusion, Peter asks a rhetorical question. Since everything is going to be destroyed, how should we then live? He does not make an appeal to accept Jesus as one's sin-bearer, but rather advocates holy living and godliness, and an eager zeal for the Day of the Lord, not for the pyrotechnics, but for the promised glory. According to His promise, faithful believers look for a new heavens and a new earth (the current one is cursed -Gen 3), where righteousness dwells (that will be a nice change). That would also be another piece of evidence that, since righteousness isn't dwelling here now, this isn't the Messiah's Kingdom (Kingdom of Righteousness ruled over by the King of Righteousness).

Those who look for such things are diligent (same word as 1:10, 15) to be found by Him in peace (cf 1Pt 3:11), holiness, without blemish, and blameless in His sight (as a result of adding the items in chapter 1 to our faith, not just making sure we believed that Jesus died for our sins).

Believers should regard the patient “delay” of the Lord as an opportunity to repent (salvation), as Paul wrote about. Peter here equates Paul's writings with the other Scriptures, furthering the case for NT inspiration. He notes, as most Bible students have, that Paul writes some things that are hard to understand (he should read some of what John wrote!). Peter notes that the French pea people and those not steadfast (only used elsewhere in 2:14), twist and torture (literally) to fit meanings and theologies never intended by the text, author, nor the Holy Spirit. Those who distort the text (rather than obey it) do so to their own destruction.

Peter now says the readers have foreknowledge (same word) indicating that they know what's going to happen (according to the promise of God) ahead of its actual occurrence, so they can be on their guard. They need to watch that they don't get carried away by the error of the wicked (a distinct possibility) nor fall from their own steadfastness (also a possibility, otherwise why watch?). Instead of going down the tubes with those who don't adhere to the truth, believers should grow in the grace and knowledge of their Lord, Savior, and Messiah, since that is how they will realize the hope for which they were saved, sharing in Jesus' glory when He returns to rule. Note that grace is not static, but has past justifying, present sanctifying, and future glorifying aspects, the latter two are meant here. See Survey of Grace on Truthbase.net if you've never studied the use of grace in the NT. Peter ends with an ascription of praise to our coming King.